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Transplants, Cellular Memory, and Reincarnation
... "Psychological experience is stored in the brain, it is not something the medical transplant world accepts", John Schroeder, a cardiologist once said [18] . Another surgeon, Jeffrey D. Punch wrote that "Organs are not capable of transferring memory to a person's mind in any conventional sense…", once again questioning the cellular memory idea [19] . Nevertheless, with the renewed interest and new evidence of the possible role of RNA in serving as a mode of memory transfer as evidenced by Glanzman's finding [8] , RNA may be the missing link in providing a scientific basis to this phenomenon, where personal traits may be transferable from one person to another via organ transplantation ( Figure 1). ...
... Nevertheless, with the renewed interest and new evidence of the possible role of RNA in serving as a mode of memory transfer as evidenced by Glanzman's finding [8] , RNA may be the missing link in providing a scientific basis to this phenomenon, where personal traits may be transferable from one person to another via organ transplantation ( Figure 1). Whilst it is still not considered to be fully scientificallyvalidated, the cellular memory phenomenon does seem to be a plausible explanation for otherwise inexplicable reports of organ transplant receivers claiming that they seem to have "inherited" and acquired the memory, experiences and emotions of their deceased donors, which resulted in noticeable personality changes [19] . In fact, most of the studies that support the cellular memory theory rely on anecdotal evidence with a couple of retrospective studies involving a very small sample size/ population of organ transplanted patients [16,20] . ...
... The study conclusions were drawn from limited evidence, and a closer look revealed an array of possible confounding factors. More often than not, the usual explanations given to patients who experienced personality changes after organ transplantation include the effects of the immunosuppressant drugs, psychosocial stress, and preexisting psychopathology of the recipients [19] . Given that it is generally assumed that learning involves primarily the crosstalk between neuronal circuits within the CNS and the immune system, one should not experience personality change parallel to those of donors after receiving peripheral organ transplants [21] . ...
Memory formation occurs within the central nervous system (CNS), specifically in the hippocampal region of brain. The notion that memories are only located within the brain has been challenged by reports of some patients that they have “inherited memories” from their donor after organ transplantation; some even experienced personality changes and picked up hobbies or preferences similar to their donor. Recently, a research team has reignited the embers of this theory by using scientific method to show that memory can be genetically transferred from one sea snail to another. Nevertheless, even as more and more scientific mysteries are being unravelled, memory remains an elusive entity shrouded in the haze of many unresolved hypotheses. To seek clarity on what is currently known, this write-up summarizes and consolidates records associated with the theory of “cellular memory” and experiments evaluating the possibility of memory transference by genetic materials like RNA.
... Meta-analyses of dozens of independently conducted experiments of this type have shown that when a sender directs their attention toward a distant person, it does in uence the receiver's physiological state (Schmidt 2012;Schmidt 2015;Schmidt et al. 2004). Telesomatic experiences, described as typically unhealthy or harmful physical symptoms shared by people at a distance, have also been evaluated (Dossey 1994;Dossey 1995;Dossey 2008b;Dossey 2016;Mann and Jaye 2007;Neppe 1984;Schwarz 1973;Schwarz 1967). ...
The term “noetic” comes from the Greek word noēsis/noētikos that means inner wisdom, direct knowing, intuition, or implicit understanding. Strong cultural taboo exist about sharing these experiences. Thus, many may not feel comfortable transparently discussing or researching these topics, despite growing evidence that these experiences may be real. The study’s objective was to qualitatively evaluate first-hand accounts of noetic experiences. 521 English-speaking adults from around the world completed an online survey collected demographic data and four open-ended questions about noetic experiences. Thematic analysis was used to characterize the data. The ten most used codes were expressing to or sharing with others, impacts decision making, intuition/”just knowing,” meditation/hypnosis, inner visions, setting intentions/getting into the “state,” healing others, writing for self, and inner voice. There were five main themes identified: 1. Ways of Engagement; 2. Ways of Knowing; 3. Types of Information; 4. Ways of Affecting; and 5. Ways of Expressing. Subthemes. Future research will include investigating the nuances of these themes and also establishing standardized methods for evaluating them. This would also then inform curricula and therapies to support people in these experiences.
... Meta-analyses of dozens of independently conducted experiments of this type have shown that when a sender directs their attention toward a distant person, it does influence the receiver's physiological state (Schmidt 2012;Schmidt 2015;Schmidt et al. 2004). Telesomatic experiences, described as typically unhealthy or harmful physical symptoms shared by people at a distance, have also been evaluated (Dossey 1994;Dossey 1995;Dossey 2008b;Dossey 2016;Mann and Jaye 2007;Neppe 1984;Schwarz 1973;Schwarz 1967). ...
... These include the effects of immunosuppressant drugs [26], preexisting psychopathology [19], and surreptitious acquisition of information about donors from press stories [1]. Dossey proposed the consciousness of the donor and recipient are connected via nonlocal mind [27] whereas Pearsall and colleagues [24] suggested cellular memory might play a role. ...
Personality changes following heart transplantation, which have been reported for decades, include accounts of recipients acquiring the personality characteristics of their donor. Four categories of personality changes are discussed in this article: (1) changes in preferences, (2) alterations in emotions/temperament, (3) modifications of identity, and (4) memories from the donor's life. The acquisition of donor personality characteristics by recipients following heart transplantation is hypothesized to occur via the transfer of cellular memory, and four types of cellular memory are presented: (1) epigenetic memory, (2) DNA memory, (3) RNA memory, and (4) protein memory. Other possibilities, such as the transfer of memory via intracardiac neurological memory and energetic memory, are discussed as well. Implications for the future of heart transplantation are explored including the importance of reexamining our current definition of death, studying how the transfer of memories might affect the integration of a donated heart, determining whether memories can be transferred via the transplantation of other organs, and investigating which types of information can be transferred via heart transplantation. Further research is recommended.
The field of organ transplantation, particularly heart transplantation, has brought to light interesting phenomena challenging traditional understandings of memory, identity, and consciousness. Studies
indicate that heart transplant recipients may exhibit preferences, emotions, and memories resembling those of the donors, suggesting a form of memory storage within the transplanted organ. Mechanisms proposed for this memory transfer include cellular memory, epigenetic modifications, and energetic interactions. Moreover, the heart's intricate neural network, often referred to as the "heart brain," communicates bidirectionally with the brain and other organs, supporting the concept of heart-brain connection and its role in memory and personality. Additionally, observations from hemispherectomy procedures highlight the brain's remarkable plasticity and functional preservation beyond expectations, further underscoring the complex interplay between the brain, body, and identity. However, ethical and philosophical questions regarding the implications of these findings, including the definition of death and the nature of personal identity, remain unresolved. Further interdisciplinary research is needed to unravel the intricacies of memory transfer, neuroplasticity, and organ integration, offering insights into both organ transplantation and broader aspects of neuroscience and human identity. Understanding these complexities holds promise for enhancing patient care in organ transplantation and deepens our understanding of fundamental aspects of human experience and existence.
The term “noetic” comes from the Greek word noēsis/noētikos that means inner wisdom, direct knowing, intuition, or implicit understanding. Strong cultural taboos exist about sharing these experiences. Thus, many may not feel comfortable transparently discussing or researching these topics, despite growing evidence that these experiences may be real. The study’s objective was to qualitatively evaluate first-hand accounts of noetic experiences. 521 English-speaking adults from around the world completed an online survey that collected demographic data and four open-ended questions about noetic experiences. Thematic analysis was used to characterize the data. The ten most used codes were expressing to or sharing with others, impacting decision-making, intuition/”just knowing,” meditation/hypnosis, inner visions, setting intentions/getting into the “state,” healing others, writing for self, and inner voice. There were five main themes identified: 1. Ways of Engagement; 2. Ways of Knowing; 3. Types of Information; 4. Ways of Affecting; and 5. Ways of Expressing. Subthemes. Future research will include investigating the nuances of these themes and also establishing standardized methods for evaluating them. This would also then inform curricula and therapies to support people in these experiences.
The term “noetic” comes from the Greek word noēsis/noētikos that means inner wisdom, direct knowing, intuition, or implicit understanding. Strong cultural taboos exist about sharing these experiences. Thus, many may not feel comfortable transparently discussing or researching these topics, despite growing evidence that these experiences may be real. The study’s objective was to qualitatively evaluate first-hand accounts of noetic experiences. 521 English-speaking adults from around the world completed an online survey that collected demographic data and four open-ended questions about noetic experiences. Thematic analysis was used to characterize the data. The ten most used codes were expressing to or sharing with others, impacting decision-making, intuition/”just knowing,” meditation/hypnosis, inner visions, setting intentions/getting into the “state,” healing others, writing for self, and inner voice. There were five main themes identified: 1. Ways of Engagement; 2. Ways of Knowing; 3. Types of Information; 4. Ways of Affecting; and 5. Ways of Expressing. Subthemes. Future research will include investigating the nuances of these themes and also establishing standardized methods for evaluating them. This would also then inform curricula and therapies to support people in these experiences.
The term “noetic” comes from the Greek word noēsis/noētikos that means inner wisdom, direct knowing, intuition, or implicit understanding. Strong cultural taboos exist about sharing these experiences. Thus, many may not feel comfortable transparently discussing or researching these topics, despite growing evidence that these experiences may be real. The study’s objective was to qualitatively evaluate first-hand accounts of noetic experiences. 521 English-speaking adults from around the world completed an online survey that collected demographic data and four open-ended questions about noetic experiences. Thematic analysis was used to characterize the data. The ten most used codes were expressing to or sharing with others, impacting decision-making, intuition/”just knowing,” meditation/hypnosis, inner visions, setting intentions/getting into the “state,” healing others, writing for self, and inner voice. There were five main themes identified: 1. Ways of Engagement; 2. Ways of Knowing; 3. Types of Information; 4. Ways of Affecting; and 5. Ways of Expressing. Subthemes. Future research will include investigating the nuances of these themes and also establishing standardized methods for evaluating them. This would also then inform curricula and therapies to support people in these experiences.
A model of the mind by which psi functioning may be better understood is described. A phenomenological approach is taken, and the model that is developed is psychological, teleological, and not physically reductionistic. This model assumes that each organism, by its nature, extends beyond itself into the larger pre-sensory surround. Psi is assumed to be neither knowledge nor action, but to belong to the outermost temporal edge of those normal pre-experiential mental processes by which the mind structures all its experiences and commences all its actions. Psi processes are posited to function normally as the unconscious leading edge of the development of all consciousness and all intention. This unconscious functioning is normal and continuous, and is a constituent element of all experience. Like subliminal apprehensions, presensory apprehensions sometimes can be seen by the anticipatory arousal of networks of meaning and affective activation that they evoke, and that function normally to help our minds select and understand the contents of our experience and initiate our actions. These anticipatory, orienting networks are ordinarily experienced as inadvertencies, events (both "inner" and "outer") that seem to have no particular meaning but that implicitly express the action of the orienting activity. Such inadvertencies are marginal to consciousness, and ordinarily may be noticed only when the mind is not occupied with conscious work. By sensitively consulting the implications of inadvertencies, traces of the psi effect may be noticed. It is assumed that unconscious mental processes, including psi processes, are motivated by personal intentions and needs, also largely unconscious. The problems of psi-hitting, psi-missing, and directional switching are addressed. Implications of the model for understanding psi-conducive states are developed, and a relationship between psi and states of dissociation or prolonged confusion or uncertainty is proposed. Persons who are relatively "psychic" are either more prone to intentions and states of mind that facilitate production of such marginal material, or have developed more interest and skills in the introspective examination with which they can be understood, or both. The roots of the model and its relation to some other conceptual contributions in parapsychology are examined.
In this newly updated edition, Sheldrake shares years of research into telepathy, the power of staring, remote viewing, precognition, and animal premonitions. Drawing on more than 5,000 case histories, 4,000 questionnaire responses, and the results of experiments on staring, thought transference, phone telepathy, and other phenomena carried out with more than 20,000 people as well as reports and data from dozens of independent research teams, Sheldrake shows that these unexplained human abilities — such as the sense of being stared at — are not paranormal but normal, part of our biological nature.
He reveals that telepathy depends on social bonds and traces its evolution from the connections between members of animal groups such as flocks, schools, and packs. Sheldrake shows that our minds and intentions extend beyond our brains into our surroundings with invisible connections that link us to each other, to the world around us, and even to the future.
In the past fifty years scientists have begun to discover how the human brain functions. In this book Wilder Penfield, whose work has been at the forefront of such research, describes the current state of knowledge about the brain and asks to what extent recent findings explain the action of the mind. He offers the general reader a glimpse of exciting discoveries usually accessible to only a few scientists. He writes: "Throughout my own scientific career I, like other scientists, have struggled to prove that the brain accounts for the mind. But perhaps the time has come when we may profitably consider the evidence as it stands, and ask the question...Can the mind be explained by what is now known about the brain?". The central question, he points out, is whether man's being is determined by his body alone or by mind and body as separate elements. Before suggesting an answer, he gives a fascinating account of his experience as a neurosurgeon and scientist observing the brain in conscious patients. Originally published in 1975. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These paperback editions preserve the original texts of these important books while presenting them in durable paperback editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
It is generally assumed that learning is restricted to neural and immune systems. However, the systemic memory hypothesis predicts that all dynamical systems that contain recurrent feedback loops store information and energy to various degrees. Sensitive transplant patients may evidence personal changes that parallel the history of their donors. The objective of this study was to evaluate whether changes following heart transplant surgery parallel the history of the donors. We conducted open-ended interviews with volunteer transplant recipients, recipient families or friends, and donor families or friends, in hospitals in various parts of the country. Patients included ten recipients who had received heart or heart–lung transplants. Main outcome measures were transcripts of audiotaped interviews quoted verbatim. Two to 5 parallels per case were observed between changes following surgery and the histories of the donors. Parallels included changes in food, music, art, sexual, recreational, and career preferences, as well as specific instances of perceptions of names and sensory experiences related to the donors. The incidence of recipient awareness of personal changes in cardiac transplant patients is unknown. The effects of the immunosuppressant drugs, stress of the surgery, and statistical coincidence are insufficient to explain the findings. We suggest that cellular memory, possibly systemic memory, is a plausible explanation for these parallels.
For more than 100 years scientists have attempted to determine the truth or falsity of claims that some people are able to describe and experience events or information blocked from ordinary perception. For the past 25 years, the authors of this paper - together with researchers in laboratories around the world - have carried out experiments in remote viewing. The evidence for this mode of perception, or direct knowing of distant events and objects, has convinced us of the validity of these claims. It has been widely observed that the accuracy and reliability of this sensory awareness do not diminish with either electromagnetic shielding, nor with increases in temporal or spatial separation between the percipient and the target to be described. Modern physics describes such a time and space independent connection between percipient and target as nonlocal. In this paper we present a geometrical model of space-time, which has already been extensively studied in the technical literature of mathematics and physics. This eight-dimensional metric is known as "complex Minkowski space," and has been shown to be consistent with our present understanding of the equations of Newton, Maxwell, Einstein, and Schrödinger. It also has the interesting property of allowing a connection of zero distance between points in the complex manifold, which appear to be separate from one another in ordinary observation. We propose a model that describes the major elements of experimental parapsychology, and at the same time is consistent with the present highly successful structure of modern physics.
